A Place of Refuge

This week we lein two Parshios—Matos and Massei—which, when combined, make for the longest Krias HaTorah of the year. There are of course a number of topics and areas that are discussed throughout these many Pessukim, but perhaps one of the most interesting is that of the Arei HaLeviim.

Following a description of the process of dividing up the land of Eretz Yisroel among the Shevatim, Hashem speaks to Moshe and tells him “Tzav Es bnei Yisroel, V’Nasnu LaLeviim MiNachlas Achuzasam Arim Lasheves.” When Bnei Yisroel entered Eretz Yisroel, they were commanded to separate cities for the Leviim to live in.

The Ohr HaChaim HaKadosh points out that Shevet Levi did not have a claim to any portion of Eretz Yisrael—they were not given a Chelek—and therefore the cities that Bnei Yisrael gave them from their own Nachlah were a Mattana. For this reason the Torah chose to use the word V’Nasnu, which indicates a donation or gift—these cities were a gift from Klal Yisroel to the Leviim. As we will see, however, they were a gift that paid dividends.

The Torah goes on to describe the various dimensions of these cities, which included an outer perimeter area for cattle grazing, but we aren’t told how many such cities were required until a few Pessukim later: “V’Es HeArim Asher Titnu LaLeviim Shesh Arei HaMiklat..V’Alehem Titnu Arbaim U’Shtaim Ir.” The Torah first says to give the Leviim the six Arei Miklat—the existence of which have been alluded to previously in the Torah including in Parshas Mishpatim—and then says that there should be another forty-two cities added to those six. In the next Passuk the Torah tells us that the sum total is forty-eight cities: “Kol HeArim Asher Titnu LaLeviim Arbaim U’Shmona Ir.”

Reading these Pessukim brings to mind two questions. First, the Torah certainly does have to include a Passuk for the express purpose of adding the numbers six and forty-two together, so why is the extra Passuk needed? In addition, all forty-eight cities served the purpose of providing refuge to one who had killed accidentally, but also place for the Leviim to live. Why then does it seem as though there are two types or classes of cities: the six Arei Miklat and the other forty-two Arei HaLeviim, with the Arei Miklat being primary and the others secondary?

The truth is that the Gemarah in Makos outlines a central difference between to the two types of cities: their level of protection. If one runs to an Ir Miklat, he is safe from the pursuit of the Goel HaDam whether he has Kavana or not, is mere presence in the city protects him. The other forty-two cities, on the other hand, only protect him if he has Da’as and intends to be protected—merely being in the city is not enough to provide him refuge.

This Gemarah, while reinforcing the notion that the Arei Miklat are primary and the others secondary, adds to the question. Clearly there are two classes of cities, the sic that protect without Kavana and the forty-two that do not. Why is there a need for two types of cities with separate Dinim?

Perhaps a closer look at these cities will yield an explanation that can also provide us with a lesson for our own lives.

It is interesting to note that the number forty-eight, the total number of cities that serve as Arei HaLeviim in addition to providing protection, is a number that seems to occur many times in Yiddishkeit.

Earlier in the Parsha we learn of the various Masaos, travels, that Beni Yisroel underwent in the Midbar. The Torah goes to great lengths to list each of those Masaos and the various places that Bnei Yisroel encamped throughout the forty years and A simple reading of these Pessukim reveals that the total number of these travels was forty-eight. The Kli Yakar points out that in a way these two topics, the Masaos and the Arei HaLeviim are connected because the when one is required, because of an accidental death, to run from his home to an Ir Miklat he is in Galus much as Bnei Yisroel was in the Midbar.

Another occurrence of the number forty-eight is mentioned in Tanna Divei Eliyahu. The Medrash there tells of a young boy who asked Eliyahu HaNavi a number of questions regarding a variety of topics. Among them he asked how many Neviim gave over Nevuos to Klal Yisrael, to which Eliyahu answers that there were forty-eight. The boy then asks why the number forty-eight was chosen, why not forty-five or fifty, and Eliyahu answers that this number correlates to the number of Arei Miklat that were given to the Leviim. Here to we see a recurrence of the number forty-eight.

Another place that the number forty-eight is significant is one that is closer to our lives: Krias Shema. The Ohev Yisroel (written by the Apta Rav) points out that the first Parsha of Krias Shema, from Shema to the end of V’Ahavta, contains no less that forty-eight words.

We know that nothing that we find in the Torah or Chazal is be happenstance, if there seems to be a connection of sorts there must be a reason for it. We must therefore understand the relationship between these three topics—the Massos, Neviim, and Krias Shema—the Arei HaLeviim, and the number forty-eight.

In order to do so, we must first better comprehend the purpose and role of the Arei Miklat. If we think about it, the Ari Miklat are an interesting concept. If someone causes the death of another accidentally—under a variety of conditions—the relatives of the victim have the right to avenge his death. If the one who caused the death runs to one of these forty-eight cities, however, he is safe and the Goel HaDam, the victims relative, cannot do him harm.

There are two basic questions that can be asked here. First, the death was completely accidental—the conditions mentioned in the Torah and explained by Chazal ensure this is the case—why then does he bear any responsibility and become susceptible to the vengeance of the Goel HaDam? In addition, if the Torah wanted the Goel HaDam to be able to avenge the death of his relative, why does it give the killer a chance to be “safe” in such a permanent fashion? If the killer runs to an Ir Miklat and stays there until the Kohen Gadol dies, the Goel HaDam has no opportunity to exact his retribution. How can we understand the duality of the Goel HaDam and the Ir Miklat?

I think we can answer both questions with an explanation mentioned by the Shem M’Shmuel in the name of his father, the Avnei Nezer.

When a person causes the death of another, regardless of the fact that it was a complete accident, it affects him. Chazal tell us that although it was an accidental death, there is a reason that he was put in that situation and must therefore fear for his life. This being the case we can imagine that a person would be both emotionally and spiritually affected by the experience. The Shem M’Shmuel says that this causes a person to lose his Chiyus—his spark, his liveliness, and even a piece of his Neshama so to speak. One can imagine that he would certainly be a morose and joyless individual.

In requiring this individual to run to one of the Arei HaLeviim, the Torah allows him to regain this Chiyus. The Leviim are lofty individuals, connected to Hashem on a higher and more constant level through their Avodah. In addition, Shevet Levi represents the Rabbeim of Klal Yisroel—the disseminators of the Dvar Hashem. Only through prolonged contact with these individuals, which will no doubt infuse this person with Ruchnias and elevate his level of Limud HaTorah, can he regain the Chiyus which he has lost. It is for this reason that he runs to an Ir Miklat—be it one of the six “official” ones or one of the forty-two Arei HaLeviim—for it is there that he can regain his Chiyus, free of threat from the Goel HaDam.

Using this understanding of the purpose of the forty-eight Arei HaLeviim we can understand both reason that there are two types of cities and the recurrence of the number forty-eight as pointed out above.

The Ohev Yisroel, and others, mention that although we obviously do not have the Mitzvah of Arei Miklat these days, the need remains. Each of us battles a Yetzer Harah and sometimes we falter, possibly even committing Aveiros that are akin to murder. For example, we may not actually cause another to lose his life, but Chazal tell us that embarrassing someone in public is the same as killing him and this is unfortunately not an uncommon occurrence. Therefore, at times we too need the security of an Ir Miklat to protect us from harm.

Keeping in mind the words of the Shem MiShmuel, the message seems clear: when we encounter times that seem to sap us of our own Chiyus, our own Simcha, be it because of struggles of a spiritual or mundane nature, we must seek out the rejuvenation of the Arei HaLeviim: a connection to Limud HaTorah and Devarim Shebiruchni.

Perhaps hidden in the number forty-eight is a message for us in the times that we seek refuge in the Dvar Hashem.

As we mentioned, there are two types of cities: the six Arei Miklat which provide automatic protections, and the forty-two Arei HaLeviim, which provide protection only with intent. A similar division—six and forty-two—can be found in the other cases mentioned above.

The first six Masaaos brought Bnei Yisroel from Mitzrayim to the Yam Suf, and the other forty-two were following Krias Yam Suf. Similarly, the first six Neviim, beginning with Avraham and ending with Pinchas, came prior to the Yerushas HaAretz. In both these cases the state of Bnei Yisroel during the first six examples is far different from our state during the other forty-two.

Even after Yetzias Mitzrayim itself Bnei Yisroel was on a very low Madreiga in terms of their Emunah, until they saw the Nissim of Krias Yam Suf: “VaYar Yisroel…VaYaminu BaHashem.” Only once they were exposed to the open Yad Hashem at the Yam, we Bnei Yisroel able to reflect on all that had happened to them in Mitzrayim and that solidified their Emunah in Hashem. The other forty-two Massaos, regardless of the various tribulations that occurred, took place after that life changing experience.

Similarly, prior to the entire Klal Yisroel entering Eretz Yisroel, and the process of Kivush and Chiluk HaAretz, Bnei Yisroel were in Galus. Even though the Avos lived in the physical land of Eretz Yisroel, it was still Eretz Cannan and they were in a type of Galus vis a vis actual Yishuv HaAretz. The first six Neviim were Nisnabeh to Klal Yisroel in that state—prior to having Eretz Yisroel, in one type of Galus or another. The next forty-two were Nisnabeh when Bnei Yisroel were Shruyim Al Admasam, and therefore in a much different state.

Thus we see that the first six occurrences of Masaaos and Nevuah were in a different realm than the other forty-two. What does this tell us?

There are times that we seek a new Chiyus, we feel that we are not on the level that we can be, or once were. Sometimes, although we seek a boost in our Ruchniyas, we are in a state of relative stability—much like the Bnei Yisroel after Krias Yam Suf or in Eretz Yisroel. Sometimes, however, we feel so distant, so downtrodden, that we cannot aspire to those levels, we are more similar to Bnei Yisroel before the Yam or in Galus. The message of the Arei Miklat is that in both cases there are ways for us to regain our Chiyus.

For that we turn to Krias Shema.

The first six words of Krias Shema are the actual Passuk of “Shema Yisroel”, which represents blind faith and Yiras Hahsem. The next forty-two are the Parsha of “V’Ahavta” which of course represents Ahavas Hashem and includes Mitzvos—Teffilin and Mezuza—and Limud HaTorah—V’Shinantam L’Vanecha and V’Dibarta Bam.

Sometimes we are capable of growing through the Parsha of V’Ahavta: we can increase our Limud HaToah and put new Kochos into our Mitzvos, and this will lead to a higher level of Ahavas HaShem. At other times however, we cannot find the strength for this type of growth. At those times we need only proclaim our faith in Hashem and that will help us find our way, and provide the Chiyus we crave.

The Ohev Yisroel says that just as the six Arei Miklat provide refuge even without Kavana, the first Parsha of Krias Shema provides protection even without full Kavana. Sometimes we need only reaffirm our belief in Hashem, and this itself can help us renew our Chiyus and Simchas Hachaim.

The lesson of the Arei Miklat is that when we feel that we need refuge, that we need to reclaim our relationship with Hashem, we have someplace to turn regardless of our status. We can go to the first six cities or any of the other forty-two. There is always a place to find our Chiyus and experience a rebirth.