Parashat Maasei

These are the journeys of the children of Israel and their total number until the end of the portion.

However, the benefits that come from it are fifteen.

The first benefit is to provide additional details to what the Torah has recorded about the journeys of our ancestors in the wilderness for forty years. By recounting their travels, it clarifies how each journey unfolded, as many authentic accounts have already added to the truth of those details.

The second benefit is to demonstrate the power of the wondrous acts of the Almighty and the fulfillment of His promises. Despite the fact that, in every Egyptian household, there was death and they knew that this calamity befell them because of the Israelites, nevertheless, God, in His great favor, granted the Israelites favor in the eyes of the Egyptians. The Egyptians willingly bestowed upon them their most valuable possessions, taking advantage of the Israelites. Yet, despite all this, the Israelites departed from Egypt triumphantly, with the Egyptians burying their firstborn children.

The third benefit is to make known that the Almighty, in His desire to bring the Israelites closer to His service, led them easily to believe in Him. He first brought them to a place where they couldn't find water, so that they would recognize the kindness of the Almighty when He provided them with water. Then He led them to the place of Marah, where the water was bitter, and later brought them to a place with an abundance of water, to demonstrate that His goodness was not only limited, as some of Pharaoh's advisors had assumed. This is why Pharaoh said, "See, evil is before you," as we explained in the portion of Va'eira.

The fourth benefit is what we learned from the juxtaposition of the death of the Canaanite king to the death of Aaron. The death of a righteous person makes an impression, and therefore it is appropriate for people to be concerned about the passing of righteous individuals.

The fifth benefit is related to the commandments. We were commanded to eliminate idolatry and its worship from our land, and to remove from there the worshippers of foreign gods. For if they were allowed to remain, they would become thorns in our eyes and snares in our sides, leading Israel astray and enticing them to worship foreign gods.

The sixth benefit is derived from the mention of the boundaries of the land of Canaan, encompassing all its sides. This serves as a reminder that Israel should not neglect their efforts to fully conquer it.

The seventh benefit is to inform that despite Moses being punished and not being allowed to cross the Jordan, he still provided the specific boundaries for the inheritance of the land. Through his words, the Lord determined who would inherit the land of Israel, which land would be given to them, and which cities would be designated for the Levites. Joshua also followed this guidance in the matter of conquering and possessing the land, as described in the Book of Joshua through a closer examination.

The eighth benefit is related to the commandments, specifically the regulation of the cities of refuge, the cities of the Levites, and the allocation of their surrounding fields. The benefit of the cities of refuge is evident, as they provided a place of escape for someone who unintentionally caused another person's death. Therefore, it was necessary to have a prepared and accessible refuge available at all times. It was important to clearly mark the paths leading to these cities so that anyone passing by would know which way to go in case they needed to reach a city of refuge. Furthermore, the high priest's death marked the end of the period of refuge for the accidental killer, as the avenger of blood would no longer pursue them after the death of the high priest. The benefit of allocating specific cities to the Levites was twofold. Firstly, by providing them with cities, the Levites could dedicate themselves to the service of the Lord and focus on the secrets of the Torah. Secondly, it was important for the Levites to have suitable accommodations that were not deteriorated or damaged, as their role was connected to intellectual pursuits and spiritual guidance.

The ninth benefit is to emphasize the value of upright justice as desired by the Torah. It states that if a resident accidentally kills an Israelite, they will be exempt from the death penalty but must seek refuge in a designated city, similar to the case of intentional murder. This highlights the principle of fair treatment and demonstrates that even in cases of unintentional harm, there are consequences and responsibilities. The concept of seeking refuge in a designated city ensures both the protection of the individual who caused the accidental death and the preservation of justice within the community.

The tenth benefit is related to the commandments, specifically the commandment to execute a murderer based on the testimony of witnesses and the decision of the Israelite court (Sanhedrin). The execution should only be carried out through the authorized judicial process and not through any other means. The rationale behind this is explained in previous discussions.

The eleventh benefit pertains to the commandments. It is about the warning given to witnesses not to testify falsely against a murderer. We have already mentioned the reason for this in our previous discussion. However, in order to give the accused the benefit of the doubt, his defense should be heard, not in terms of his testimony regarding the act itself, but rather as a counterargument to the witnesses' testimony. Furthermore, since it is fitting to ensure that the death penalty is not imposed on him outside the proper jurisdiction, it is appropriate to hear the arguments of all those who advocate for his acquittal, in order to safeguard against the sin of unjustly taking a person's life. From this, it becomes clear that if the murderer himself claims to have a legitimate defense, his arguments should be heard, and if the judges see merit in his words, they should acquit him.

The twelfth benefit pertains to the commandments. It is about the commandment to impose exile on a person who unintentionally kills another. In this, there is a wondrous benefit in causing people to be extremely cautious not to engage in any action that could potentially lead to unintentional manslaughter. The fear of being subject to the lengthy exile, which lasts until the death of the High Priest, serves as a powerful deterrent against the possibility of causing accidental loss of life.

The thirteenth benefit pertains to the commandments. It is about the commandment that warns us not to accept any ransom or monetary compensation to exempt a murderer from punishment, whether it be from capital punishment or exile. Even though the Torah allows for monetary compensation in the case of an ox causing accidental death, this specific commandment serves to emphasize the great benefit of this warning. As we have explained in our commentary on this portion, the Torah explicitly mentions this commandment to highlight its importance.

The fourteenth benefit relates to beliefs and it is to inform us that sins cause the withdrawal of divine providence from those individuals who engage in those sins. We have already explained the reason behind this in our commentary on the portion of Korah.

The fifteenth benefit pertains to principles and it is to inform us that when necessity demands a deduction from a person's rightful portion for the benefit of another, it is proper that everything we can do with integrity to restore that deduction should be done in a way that it will never be deducted from it again. We should do it to the best of our ability without causing harm to the one to whom this statute and rule applies. This is exemplified by the fact that the inheritance of Zelophehad's daughters was deducted from the inheritance of the sons of Hepher, which could have been avoided by arranging it in a way that their inheritance would never be deducted from them, without causing harm to the daughters of Zelophehad. This could be achieved by their marrying within their own tribe, as the Torah desired that they marry their cousins after considering that they would not be harmed by this arrangement.

Here concludes the explanation from this book, which has been completed in a very short time and without the need for additional books. Therefore, it will be necessary for the reader to review it once again. Its completion took place on the 23rd of the month of Tevet in the year 5786, with praise and gratitude to the Almighty who assisted us. May He bless and elevate His name above all blessing and praise. Amen, amen.

And thus, the book of statutes and the banners of the armies is completed. To God, the Lord of hosts, be praise and gratitude. May He, in His mercy, cleanse us from all hidden faults and errors, and may He show us wondrous things from His Torah. May it be His will, amen.